Chapter VI.—The Love of God, in His Nature Superior to All Creatures, is Acquired by the Knowledge of the Senses and the Exercise of Reason.

8. Not with uncertain, but with assured consciousness do I love Thee, O Lord. Thou hast stricken my heart with Thy word, and I loved Thee. And also the heaven, and earth, and all that is therein, behold, on every side they say that I should love Thee; nor do they cease to speak unto all, “so that they are without excuse.”724    Rom. i. 20. But more profoundly wilt Thou have mercy on whom Thou wilt have mercy, and compassion on whom Thou wilt have compassion,725    Rom. ix. 15. otherwise do both heaven and earth tell forth Thy praises to deaf ears. But what is it that I love in loving Thee? Not corporeal beauty, nor the splendour of time, nor the radiance of the light, so pleasant to our eyes, nor the sweet melodies of songs of all kinds, nor the fragrant smell of flowers, and ointments, and spices, not manna and honey, not limbs pleasant to the embracements of flesh. I love not these things when I love my God; and yet I love a certain kind of light, and sound, and fragrance, and food, and embracement in loving my God, who is the light, sound, fragrance, food, and embracement of my inner man—where that light shineth unto my soul which no place can contain, where that soundeth which time snatcheth not away, where there is a fragrance which no breeze disperseth, where there is a food which no eating can diminish, and where that clingeth which no satiety can sunder. This is what I love, when I love my God.

9. And what is this? I asked the earth; and it answered, “I am not He;” and whatsoever are therein made the same confession. I asked the sea and the deeps, and the creeping things that lived, and they replied, “We are not thy God, seek higher than we.” I asked the breezy air, and the universal air with its inhabitants answered, “Anaximenes726    Anaximenes of Miletus was born about 520 B.C. According to his philosophy the air was animate, and from it, as from a first principle, all things in heaven, earth, and sea sprung, first by condensation (πύκνωσις), and after that by a process of rarefaction (ἀραίωσις). See Ep. cxviii. 23; and Aristotle, Phys. iii. 4. Compare this theory and that of Epicurus (p. 100, above) with those of modern physicists; and see thereon The Unseen Universe, arts. 85, etc., and 117, etc. was deceived, I am not God.” I asked the heavens, the sun, moon, and stars: “Neither,” say they, “are we the God whom thou seekest.” And I answered unto all these things which stand about the door of my flesh, “Ye have told me concerning my God, that ye are not He; tell me something about Him.” And with a loud voice they exclaimed, “He made us.” My questioning was my observing of them; and their beauty was their reply.727    In Ps. cxliv. 13, the earth he describes as “dumb,” but as speaking to us while we meditate upon its beauty—Ipsa inquisitio interrogatio est. And I directed my thoughts to myself, and said, “Who art thou?” And I answered, “A man.” And lo, in me there appear both body and soul, the one without, the other within. By which of these should I seek my God, whom I had sought through the body from earth to heaven, as far as I was able to send messengers—the beams of mine eyes? But the better part is that which is inner; for to it, as both president and judge, did all these my corporeal messengers render the answers of heaven and earth and all things therein, who said, “We are not God, but He made us.” These things was my inner man cognizant of by the ministry of the outer; I, the inner man, knew all this—I, the soul, through the senses of my body. I asked the vast bulk of the earth of my God, and it answered me, “I am not He, but He made me.”

10. Is not this beauty visible to all whose senses are unimpaired? Why then doth it not speak the same things unto all? Animals, the very small and the great, see it, but they are unable to question it, because their senses are not endowed with reason to enable them to judge on what they report. But men can question it, so that “the invisible things of Him . . . are clearly seen, being understood by the things that are made;”728    Rom. i. 20. but by loving them, they are brought into subjection to them; and subjects are not able to judge. Neither do the creatures reply to such as question them, unless they can judge; nor will they alter their voice (that is, their beauty),729    See note 2 to previous section. if so be one man only sees, another both sees and questions, so as to appear one way to this man, and another to that; but appearing the same way to both, it is mute to this, it speaks to that—yea, verily, it speaks unto all but they only understand it who compare that voice received from without with the truth within. For the truth declareth unto me, “Neither heaven, nor earth, nor any body is thy God.” This, their nature declareth unto him that beholdeth them. “They are a mass; a mass is less in part than in the whole.” Now, O my soul, thou art my better part, unto thee I speak; for thou animatest the mass of thy body, giving it life, which no body furnishes to a body but thy God is even unto thee the Life of life.

CAPUT VI. Quid amat, cum Deum amat: et quomodo ex creaturis Deus cognoscitur.

8. Non dubia sed certa conscientia, Domine, amo te. Percussisti cor meum verbo tuo, et amavi te. Sed et coelum, et terra, et omnia quae in eis sunt, ecce undique mihi dicunt ut te amem, nec cessant dicere omnibus ut sint inexcusabiles (Rom. I, 20). Altius autem tu misereberis cui misertus eris, et misericordiam praestabis cui misericors fueris: alioquin coelum et terra surdis loquuntur laudes tuas. Quid autem amo, cum te amo? Non speciem corporis, nec decus temporis, nec candorem lucis ecce istis amicum oculis, non dulces melodias cantilenarum omnimodarum, non florum et unguentorum et aromatum suaveolentiam, non manna et mella, non membra acceptabilia carnis amplexibus. Non haec amo, cum amo Deum meum; et tamen amo quamdam lucem, et quamdam vocem, et quemdam odorem, et quemdam cibum, et quemdam amplexum, cum amo Deum 0783 meum, lucem, vocem, odorem, cibum, amplexum interioris hominis mei; ubi fulget animae meae quod non capit locus, et ubi sonat quod non rapit tempus, et ubi olet quod non spargit flatus, et ubi sapit quod non minuit edacitas, et ubi haeret quod non divellit satietas. Hoc est quod amo, cum Deum meum amo.

9. Et quid est hoc? Interrogavi terram, et dixit, Non sum; et quaecumque in eadem sunt, idem confessa sunt. Interrogavi mare et abyssos, et reptilia animarum vivarum, et responderunt: Non sumus Deus tuus; quaere super nos. Interrogavi auras flabiles, et inquit universus aer cum incolis suis: Fallitur Anaximenes; non sum Deus. Interrogavi coelum, solem, lunam, stellas; neque nos sumus Deus quem quaeris, inquiunt. Et dixi omnibus iis quae circumstant fores carnis meae: Dixistis mihi de Deo meo quod vos non estis, dicite mihi de illo aliquid. Et exclamaverunt voce magna: Ipse fecit nos (Psal. XCIX, 3). Interrogatio mea, intentio mea; et responsio eorum, species eorum. Et direxi me ad me, et dixi mihi, Tu quis es? Et respondi, Homo. Et ecce corpus et anima in me mihi praesto sunt; unum exterius, et alterum interius. Quid horum est unde quaerere debui Deum meum, quem jam quaesiveram per corpus a terra usque ad coelum, quousque potui mittere nuntios, radios oculorum meorum? Sed melius quod interius. Ei quippe renuntiabant omnes nuntii corporales praesidenti et judicanti de singulis responsionibus coeli et terrae et omnium quae in eis sunt dicentium: Non sumus Deus, sed ipse fecit nos. Homo interior cognovit haec per exterioris ministerium; ego interior cognovi haec, ego, ego animus per sensus corporis mei. Interrogavi mundi molem de Deo meo, et respondit mihi: Non ego sum, sed ipse me fecit.

10. Nonne omnibus quibus integer sensus est, apparet haec species? Cur non omnibus eadem loquitur? Animalia pusilla et magna vident eam, sed interrogare nequeunt: non enim praeposita est in eis nuntiantibus sensibus judex ratio. Homines autem possunt interrogare, ut invisibilia Dei, per ea quae facta sunt, intellecta conspiciantur (Rom. I, 20); sed amore subduntur eis, et subditi judicare non possunt. Nec respondent ista interrogantibus nisi judicantibus; nec vocem suam mutant, id est speciem suam, si alius tantum videat, alius autem videns interroget, ut aliter illi appareat, aliter huic; sed eodem modo utrique apparens, illi muta est, huic loquitur: imo vero omnibus loquitur; sed illi intelligunt qui ejus vocem acceptam foris intus cum veritate conferunt. Veritas enim dicit mihi: Non est Deus tuus coelum, et terra; neque omne corpus. Hoc dicit eorum natura videnti: Moles est; moles minor est in parte quam in toto. Jam tu melior es; tibi dico, anima; quoniam tu vegetas molem corporis tui, praebens ei vitam, quod nullum corpus praestat corpori. Deus autem tuus etiam tibi vitae vita est .